ECUMENISM Rocznik Teologii Katolickiej, tom XVI/2, rok 2017 DOI: 10.15290/rtk.2017.16.2.04 Rev. Mariusz Piecyk Séminaire de La Castille, Toulon Ecumenical Dialogue Between Baptists and Catholics in France Ecumenical Catholic-Baptist dialog in France dates back to 1981. Since then, two delegations have met regularly. The first phase of dialogue took place between 1981 and 1986 and aimed to help the two Churches get to know each other. On the one hand, Catholics and Baptists agreed that they hold in common their faith in the Trinity, the mysteries of the Incarnation and Redemption, and the relationship between baptism and faith. They differ, on the other hand, in their concept of the Church, the episcopate, the sacraments, and the issue of the baptizing children. During the second phase of dialogue, which took place between 1986 and 1991, dialogue centered on the topics of mission and evangelization. The third and fourth phases of dialogue were dedicated to the issue of baptism, the Eucharist-Last Supper, ministerial office. The document entitled “From Baptism to the Church: Current Agreements and Discrepancies “ was the fruit of this dialogue. During the fifth phase of dialogue, which took place between 2001 and 2009, the two groups discussed the topics of Mary, specifically Mariology, based on tradition, dogma, and piety. The cur- rent phase of dialogue is focusing on the questions of social ethics. Catholic- Baptist dialogue in France has been very fruitful. The documents that have resulted from these dialogues reveal where the two denominations agree on the fundamental truths of the faith, ethics, and spirituality. The fundamental and dramatic difference between the two Churches, however, remains: their respective concepts of the Church. Based on the tone of the conversations thus far, it is clear that the main goal of the two Churches is not to come to complete agreement, but rather to seek the truth by better understanding each others’ doctrines and traditions. Key words: ecumenism, Baptists, Catholics, dialogue, France, Mary. 58 Rev. Mariusz Piecyk The history of Catholic-Baptist relations in France dates back nearly thirty years. The first official meeting between Baptists and Catho- lics, which took place on June 11, 1981, was the result of an invitation extended to the French Protestant Federation, specifically to Pastor Ecumenism Louis Schweitzer, to participate in the plenary assembly of the French Bishops’ Conference in Lourdes in 1980. Since 1981, two delegations have met regularly—usually two times per year—and seven stages of ongoing bilateral dialogue have occurred.1 The First Phase of Dialogue In the first phase of Catholic-Baptist dialogue, which took place between 1981 and 1986, the two groups aimed to get to know each other and establish a spirit of fraternal trust between them. While both sides began to address and work on weighty problems from the very beginning, they did not plan to publish the results of their dia- logue. From the start, French Catholics and Baptists agreed on their common faith in the Trinity and the mysteries of the Incarnation and Redemption. They also recognized the importance they both place on the relationship between baptism and faith, missionary activity, evangelization, the role and significance of prayer, and the develop- ment their believers’ moral life. Catholics and Baptists in France also addressed the differences between them such as: their concept of the Church, particularly the importance of local communities and of the universal Church; the place of the Episcopate; sacramental realism; and baptism of children. The topics discussed between Catholics and Baptists were quite broad and general: spirituality, ethics, liturgy, etc. On their part, Baptists’ were minimally interested in discussions with the Catholic Church, and they did not consider the bilateral talks to be official, despite the fact that the chairman of the Protestant Federa- tion, pastor Robert Somerville, participated in the dialogue. After the first five years, the Catholics and Baptists decided to continue their dialogue and make it official by establishing a mixed committee of four members from each denomination.2 1 Cf. L. Schweitzer, “Le Comité mixte baptiste-catholique en France,” Unité des Chrétiens 175 (2014): pg. 9. 2 Cf. “Le comité mixte baptiste-catholique en France 11 juin 1981-21 mai 1991,” in Comité Mixte Baptiste-Catholique, Rendre témoignage au Christ (Paris: 1992): pgs. 12-13. Ecumenical Dialogue Between Baptists and Catholics in France 59 The Second Phase of Dialogue In the next phase of dialogue, which took place between 1986 and 1991, the group focused its efforts and included new members and became an official body known as the Baptist-Catholic Joint Commit- Ecumenism tee. At that time, the published documents based on the dialogue that had already taken place between these churches had been dealt with in the world forum. In addition, Catholics and Baptists had already discussed the Lima Document (BEM), dialogued about their mission, and finally debated the documentRendre témoignage au Christ (Called to Witness to Christ), which was the fruit the dialogue that had taken place between the Catholic Church and the Baptist World Alliance between 1984 and 1988. This stage of dialogue resulted in a document published under the same title Rendre témoignage au Christ (Called to Witness to Christ), which contained translations of the worldwide dialogue about the text, an introduction, as well as the national com- mittee’s annotations.3 Since this document has already been discussed in ecumenical literature worldwide, 4 this paper will present only the dialogue that took place between the two theologians who represented Baptists and Catholics in France and, in this way, update the interna- tional document to reflect what has occurred at a local level. As already stated above, Catholics have great difficulty understand- ing Baptists as Baptists perceive themselves. Each Baptist community is sovereign and autonomous. Given that there are 35 million Baptists from 45 countries throughout the world, it is not only problematic but also unrealistic to generalize about them.5 Despite such diver- sity, Baptists perceive a certain consistency in their heritage, which began in the 17th century in England and the Netherlands, and even earlier in the 16th century during the Reformation. This heritage was founded on the rejection of infant baptism and the practice of baptiz- ing by immersion adults who truly “believe” in order to create reborn members of a church where all have the same rights and privileges; religious freedom; and guaranteed freedom of conscience through the separation of church and state. Baptist beliefs have their origin in the authority and self-sufficiency of Scripture, the universal priesthood of the baptized, and salvation as a gift of God’s mercy that one receives through personal repentance and faith in Jesus Christ. Finally, Baptist 3 Comité Mixte Baptiste-Catholique, Rendre témoignage au Christ (Paris: 1992). 4 See K. Karski, Od Edynburga do Porto Alegre: Sto lat dążeń ekumenicznych (Warsaw: Chrześcijańska Akademia Teologiczna, 2007), pgs. 258-259. 5 See P. Neuner, Théologie œcuménique: La quête de l’unité des Eglises chrétiennes (Paris: 2005), pgs. 191-199. 60 Rev. Mariusz Piecyk convictions are based on the missionary commitment to proclaim the Good News through evangelization and unconditional obedience to the precepts of Jesus (Mt. 28: 19-20).6 From the very beginning, Baptists have expressed a strong desire to Ecumenism cooperate with other Christians, especially those from “free churches” and Protestant communities that opposed church control of the state. It is important to note, however, that the Baptist intention to unite with other churches was directed only to “all true Protestants,” as the Baptist Confession of faith of 1678 stipulated. Because of Catholic doctrine, ecclesial structure, and sacramental practice, Roman Catho- lics were not included among the “free churches;” in fact, Catholics were and continue to be precisely those whom Baptists are called to convert. Because Baptists were politically, socially, geographically, and religiously isolated, separatist tendencies developed in the Bap- tist Church. As a result, Baptists are more autonomous in relation to other Christian denominations and particular Baptist communities. These tendencies also explain the diversity of ecumenical interpreta- tions, understanding, and practices among Baptists and the reason why only 45 percent of their communities belong the World Council of Churches. Moreover, the very word “ecumenism” makes Baptists uneasy because of how they understand this concept and how they envision certain ecumenical activities.7 This dialectic document is based on the theme “bearing witness to Christ.” First, however, it is necessary to understand who Christ is. To this end, during the bilateral dialogue, Catholics and Baptists consid- ered the key question from the Gospel: “And who do you say I am?” (Mt. 16:15). Their responses to this question directly determined and revealed how both groups understand the following: the testimony given to Christ; the proclamation of the Gospel in the modern world; the call to repentance and brotherhood (13-18); the community of the disciples of Christ as a missionary community (17); the Church of Christ as the koinonia of the Spirit (19), where the Holy Spirit is the foundation of all dimensions of the Church’s life, since the Spirit continues the work of redemption